Author Archives: DP

A Geography of Scars

At first glance, the idea for a memorial to mountains seems peculiar; mountains need not be remembered in that way, for mountains will always be there, beyond the need for puny human memorials. Not so, however, in the deadly anthropocene, where mountaintops are routinely sacrificed for the extraction of fossil fuel. How can one think like a mountain when the mountain itself has been decapitated, or even obliterated?

The National Memorial for the Mountains offers a powerful online resource that documents the massive scale of destruction occurring in Appalachia, carving more than five hundred mountains into a vast geography of scars. We borrow that last phrase from the third section of Wendell Berry’s extraordinary prose poem, “Damage”:

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APPALACHIAN MINDMARK: NOTATION FOR A LIMIT

The phrase “ghostly paradigm of things” descends from Yeats:

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We note that “the taws” refers to  a leather whip divided into two strands at the end, so as to leave a more complex signature upon the flesh.

KING COAL PLAYED THE TAWS UPON THIS MOUNTAIN

KING COAL PLAYED THE TAWS HERE

Returning to Berry:

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EVIDENCE OF A PESTILENCE

EVIDENCE OF A PESTILENCE

We recall Günther Anders’ “philosophy of discrepancy”, and his inverted utopians, unable to imagine the things they make. They are also, it seems, unable to conceive the implications of the things they unmake. Nonetheless, those who shake more than they can hold arrive for their last supper immaculately groomed. What fate becomes such a civilization? From the poet and DP correspondent Jon Swan, we receive the following answer:

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Thinking Like A Mountain

Since our return from walking north along the ridges of Vermont’s Green Mountains, we have been ruminating over Aldo Leopold’s essay, Thinking Like A Mountain:

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Leopold slightly misquotes from Thoreau’s essay “Walking”; the context for the correct quote (DP emphasis added) adds tinder for the fire.

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We are reminded of the lines from Robinson Jeffers’ Bloody Sire:

What but the wolf’s tooth whittled so fine
The fleet limbs of the antelope?
What but fear winged the birds, and hunger
Jewelled with such eyes the great goshawk’s head?
Violence has been the sire of all the world’s values.

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JONATHAN STALLING: SOLITARY HOWL # 2

JONATHAN STALLING: SOLITARY HOWL # 2

As for philosophers who think like mountains, we turn to the writings of Arne Naess, who we would like to imagine is still out there somewhere in the north of Norway, despite all these troubling and persistent rumors of his death.

The below video is worth a close listen, for the noble philosopher’s quietly deep sort of loving howl against the ecocidal wind:

PHILOSOPHY AND THE MOUNTAIN

PHILOSOPHY AND THE MOUNTAIN

And then, before we get carried away by the Naessian flow, we hear Jeffers again:

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Philosopher In A Space Suit

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TWOMBLY PEONIES FOR A DANTO MOON WALK

Belatedly, we mark the death (October 25) of the remarkable American philosopher, Arthur C. Danto (1924-2013).While tracking references online, we came across an autobiographical statement, in which Danto describes his decision to shelve his career as an artist in favor of philosophy, which for him represented a continuity of thought by different means:

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DANTO’S “HEAD”: STOWED ON A HIGH SHELF

When we first encountered Danto in college, his open, humorous and generous voice offered welcome counterpoint to contemporaries like Rorty (b. 1931) and Rawls (b. 1921). His deep roots in analytic thought did not confine him to any one planet within the philosophical universe; in sentence after sentence, digression after digression, and book after book, Danto displays a wonderfully unrestrained spirit of adventure into the dark. Indeed, in a 2010 interview he referred to his mastery of the analytic idiom as his “space suit”:

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ART-PHILOSOPHY-ART

ART-PHILOSOPHY-ART

In the same interview, Danto discusses the uneasy and even unruly relationship between beauty and meaning:

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EMBODIED MEANING

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Learn How to Die

A faithful correspondent has alerted us to an interesting essay published by the Stone blog at the New York Times, and authored by Iraq war veteran and writer Roy Scranton. Below, we offer several excerpts, with images and counterpoint added by DP:

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BARREL OF THE FUTURE

BARREL OF THE FUTURE

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MIRROR IMAGE

MIRROR IMAGE

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Tracking the citations, we provide the full context from the mother text, Hagakure:

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MAP OF THE WAY

MAP OF THE WAY

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SUBJECT FOR MEDITATION

SUBJECT FOR MEDITATION

Returning to Scranton:

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Here, we pause to recall a well-known passage  (italics added for emphasis) from J.R. McNeill’s Something New Under the Sun:

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SIGNATURE OF THE ANTHROPOCENE

SIGNATURE EXPERIMENT OF THE ANTHROPOCENE

And finally, the last three paragraphs from Scranton, in which he underscores the crucial philosophical crisis:

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Hooligans

We note, courtesy of the Guardian, the publication of a letter from a member of the Greenpeace Arctic 30, the honorable Phil Ball:

PORTRAIT OF A HOOLIGAN?

PORTRAIT OF A HOOLIGAN?

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Transcription:

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For documentary evidence confirming the non-violent and peaceful disposition of the Arctic 30:

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And for further video-epistolary communications from the incarcerated Greenpeace Hooligans:

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Of course, this is not the first time that Russian authorities have criminalized dissent by classifying legitimate public protest as an act of hooliganism. Meanwhile, the precise whereabouts of the anti-Putin activist Nadezhda Tolokonnikova remain unknown: an experiment in transit-disappearance, an apparent innovation in the repertoire of psy-op  punishments favored by tyrants, to crush the will of those who dares raise their voices against the proclamations of the Supreme Leader.

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THE FACE OF HOOLIGANISM?

In the USA, the will for absolute supremacy expresses itself not through the bodies of individuals – here, the political leadership are Hollow Men dancing in the Cave of Shadows – but rather through the inverted totalitarianism of the corporatist/surveillance state. In this regime, even chalk drawings threaten the projected illusion of absolute compliance and consent.

Truth threatens national security whenever such security relies upon the deft suppression of all uncomfortable facts.Those who speak the truth in a world that survives only through fraud and deceit must be criminalized and condemned, while rapacious sociopaths are celebrated and rewarded. As Phil Ball writes: “Hooligans doesn’t even come close to what they are guilty of.”

CLICK TO SIGN PETITION DEMANDING THE RELEASE OF THE ARCTIC 30

CLICK TO SIGN PETITION DEMANDING THE RELEASE OF THE ARCTIC 30: DRAWING BY PHIL BALL


Meditations On Lot 274

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AT THE HEART OF SELF-RULE

AT THE HEART OF SELF-RULE

We have been monitoring (though without bidding) the sale at auction of a portable spinning wheel designed and used by Mahatma Gandhi while in prison, to spin the thread for the fabrication of his own clothing. Most of the articles reporting on the sale (which transpired at a racecourse in Shropshire) reference Gandhi’s affection for spinning as a form of “meditation”.  Well yes, that may be so, though this particular meditation took as its subject resistance to the impoverishment of India by machines, and not just those chugging away in distant Manchester.

Gandhi first articulated his critique in his booklet on Indian self-rule, or Hind Swaraj, published in 1908:

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MORE THAN MEDITATING

MORE THAN MEDITATING

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For Gandhi, the charkha was a symbol of both individual and collective autonomy and integrity; the kinetic activity of spinning served as a daily reminder that there could be no achievement of national rebirth without personal engagement, as expressed in manual labor, and reinvention. Those politicians who spoke of national independence within the context of economic domination were useless dreamers and moral cowards, for they dared not come to grips with the radical change that would be required in their own daily lives, to achieve lasting freedom in India. Such pretenders wished to replace the British tiger with an Indian tiger.

All tigers consume their prey; Gandhian swaraj envisions a polity free from predators. No wonder the Indian government displayed no interest in the purchase of this iconic charkha, given that its contemplation might spin forth all sorts of uncomfortable meditations.


The Broken Ocean

Now comes skipper Ivan Macfadyen, with over thirty five years of experience sailing ocean waters, bearing witness to the disappearance of life within our most indispensable natural resource, instead transformed into a liquid medium for the deposit of human waste and catastrophe debris:

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RADIATION PLUME, POST-FUKUSHIMA

RADIATION POISON PLUME, POST-FUKUSHIMA

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Strangers On A Train

A readymade play, found (courtesy of the Guardian) within the vast betweeted rag & bone yard (soon to be “worth” many billions):

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DON’T WORRY. WE’LL MAKE IT LOOK LIKE AN ACCIDENT.

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END


Here for the Night

Here at DP, we retain a special fondness for the medium of radio, no matter how often it may be dragged into the mud puddles of reactionary blather. We also retain a special fondness for those precious few stubbornly creative radiomakers who, against all odds, continue to explore the strange poetics of radio space through performance and (re)composition.

Enter the brilliant, soulful soundings of Anna Friz, most recently casting forth her vivid, gentle yet deeply provocative Radiotelegraph, in transmissive concert with Jeff Kolar’s indispensable Radius platform :

WHO'S THERE?

WHO’S THERE?

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DP     What was the genesis of your residency at the Skaftfell Center in Iceland; how did you conceive the idea for this broadcast? Can you briefly describe the telegraphic history, dating to 1906? 

Anna Friz   I applied for the Skaftfell residency in the summer of 2012, knowing only that I needed a break from urban life in the south, and that I had more methodological than thematic concerns in mind. Specifically, I was interested to deepen a creative engagement with place, to see how new work could spring from cultivating daily practices or habits, and to stay away from all talk of deliverables and known outcomes. This broadcast germinated very gradually in the months leading up to my arrival in Iceland: I was invited by Jeff Kolar at Radius to make a new work, and it seemed that would be a perfect fit to my time in a little art shack on the east coast of Iceland. This summer I picked up an ARRL (American Radio Relay League) 1957 training manual for  “Learning the Radiotelegraph Code”, and determined one of my new habits would be to work on verbal morse code. A little more research revealed that Seyðisfjörður was the site of the first trans-oceanic telegraph cable connection between Iceland and Europe in 1906. The line was then expanded across Iceland to 14,000 telephone poles, so telegraph and telephone were carried in tandem across the island, voice and morse. The call letters were TFY (TF for Iceland, Y for Seyðisfjörður). There is an excellent Technical Museum of East Iceland here in town, which has functional models of the telegraph machines used for years at the station. As in many places, telegraph operations offered opportunities for women to work as well, and the job of operator held some prestige as an essential service requiring rigorous training.

DP      What are the sources for the actual coded text? 

AF     The text refers to the daily loss of light after the solstice, and is a little inspired by reading translations of Icelandic sagas, where a lot of collective action, for good or for ill, takes place after nightfall. I was also aware of the text needing to speak to two very different geographic circumstances, that of this northern village on the edge of the Arctic Circle and the huge metropolis of Chicago further south, but for it not to be a warning. The beacon tells that long nights are coming, but we will not be alone. It’s the basic promise and premise of a signal, however faulty, asking and declaring: who’s there? I am here.

I AM HERE

I AM HERE

DP     Here, and yet not here; and that ambiguity is something you have embraced throughout much of your work. Even when the voice is “real”, there is a fictive vibe in the air, and that’s where the play begins.

AF     Yes, from early pieces about the ‘little people in the radio’ to more recent radio plays, I tend to make a familiar voice ambiguous by blurring the circumstances of its origin and placement. Here by doing verbal morse code I hope to blur the roles of operator and machine, while I’ve tried to introduce a more organic sensibility into the landscape of signals and oscillators in which I’ve set the morse code beacon. How far is far away, in space and time? The lovely thing about radio is that a voice can be so present and so unknown at the same time.

DP     From a performance perspective, how did you train/shape your voice to emulate the telegraph so persuasively, in rhythms and pulsed consistency– what were those rehearsals like? I love how you manage to capture both the “personality” of the machine while also retaining a strong sense of your own voice, your own persona.

AF     I have previously made work around the subject of the first wireless transmissions of the human voice by Reginald Fessenden (“Somewhere a voice is calling”, created with Peter Courtemanche aka Absolute Value of Noise, 2006-7), and part of that process included voicing a sloppy little bit of spoken morse code. I’ve always wanted to revisit verbal morse code, and coming here to Iceland I had some ambitious idea of becoming fluent in morse in two months. Turns out radiotelegraph operators trained longer and harder than that, so my ambitions were quickly replaced with respect for the signal operators of yore. Instead of fluency I focused on training my voice for morse delivery–developing a vocal ‘fist’ as it were. The goal is not to think of the individual letters so much as syllables and words. Beginning with the letters E (dit) and T (dah), practically every character is composed through combining other characters, so each character must have its own rhythm to be decipherable, and spaces between characters and words must be regular.  All of this quickly turns into musical practice. The handbook recommended a metronome, but I just practiced combinations while out picking blueberries on the hillside.

Most importantly, I didn’t want my voice to turn into a machine, nor the telegraphy to be entirely usurped by the poetics of the voice. I recorded myself in a small empty room in order to harness the ambient reverb in service of making my ‘dits’ more precise, and my ‘dahs’ more smooth. You can hear the lightbulb popping the cold, my intake of breath, the room cutting in and out. The code is being generated some place by someone, it just can’t be seen.

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SOME PLACE BY SOMEONE

DP     You reference the use of “electronics and radio signals” – can you say a bit more about those sources, and how you selected them? At times, I imagine I hear mournful cetaceans in the mix — airborn whales, or?  How much of the sound bed is composed, and how much randomly generated through the process itself? 

AF     I do have an ongoing intention of making whale radio, so I’m pleased you mentioned cetaceans. The fjord here in Seyðisfjörður is narrow and deep, framed on each side by imposing if minimalist mountains. Wind and weather blow down the pass and out into the fjord, a small river flows past my window overlooking a massive hillside. These give the impression of both ceaseless movement and of timelessness. It’s easy to imagine a slower, deeper pace of communication as undertaken by giants mammalian or mountainous.

The electronic passages were created on my Tetrax, a cottage-built and very tactile electronic instrument designed by Ciat-Lonbarde in Baltimore. I created two parts on separate mornings in response to the landscape and the feeling here. The shortwave signals were recorded my first week here in a windstorm. The little bit of harmonica arrived last, once the voice parts were bedded down in their environment of composed and accidental signals. All of the parts were made separately from one another, and were placed together with very little adjustment at the end.

On air, broadcast on small transmitters, the composition is always nestled in a certain amount of ambient radio noise, little whispers and distortions. I know this environment well after years of experiments, so I try to keep things a little sparse to better work within these in situ circumstances.

DP     Iceland is a highly aural/oral culture where specific spaces are very “vocal”, resonant with spirited vibes: in this piece, there is almost the sense of you mediating (as electropsychic medium?) the landscape, above all where the land meets the water.

AF     The landscape is very resonant here, as the hills have their own particular acoustic properties underfoot as well as producing powerful echos around the fjord. As local rumour has it, there are a few special stones here that move across the fjord of their own volition, and emanate fields of influences on the town. There is an ineffable this-worldly magic about the place, which I was consciously heeding and improvising with.

 DP     The “twitchiness” of telegraphy survives inside the medium of radio, and is part of what makes radio so “hot”; the itchy finger that can pull the trigger or tickle the ribs. So much of your work has the very rare quality of both pulses, giving a sense that is both slightly ominous or even threatening, yet retaining a lovely almost delicate sense of vulnerability and humor. 

AF     Media can be actants in all sorts of events–quotidian, extraordinary, poetic, militaristic, sadistic. For radio this history is close to the skin, and morse code is a particularly fascinating example of just that. I always think of the mad mix of timpanists learning to imitate the style and ‘fist’ of enemy radiotelegraph operators during WWII after the Allies had cracked the Axis Enigma code, and so on. Music and murder, all in one. The last telegram was sent in India this year, so perhaps its a fitting time to continue to employ morse code to such gentle purposes.

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MUSIC AND MURDER ALL IN ONE

DP     I am intrigued by your notion of radio history as close to the skin — can you say more about that, and about the very carnal/corporeal nature of your radio poetics?

AF     An ongoing point of interest and expression for me has been embodied intelligence, whether that be in the qualities of voice or gesture, or in the materiality of (often low fidelity) media such as radio stations detuned, or worn records, or walkie talkies exceeding the capacity of their small speakers. I’m surely influenced by my youthful feminist education, which resisted the notion of a mind/body split while validating the intelligence and practices of lived, embodied experience. I understand things and people to operate in a continuum in Hertzian space: radios themselves, like most simple electronics, are highly responsive to physical circumstances such as position, proximity, and atmosphere; bodies also. This sensitivity to fields of influence make radio and bodies delightful and corruptible.

DP     As far as you know, was there a live audience for the broadcast in Iceland? What sort of response did you get? Feedback? And in Chicago? How has this residency changed or deepened your understanding of broadcast, and of the radiophonic voice?

AF     I’m not sure who else is listening, aside from friends who contacted me. No real way to know. Sometimes it’s enough that people in an area know that there is intermittent pirate activity, as it makes them listen to the radio at other points with more curiosity, with the expectation that they could be surprised. My goal in Iceland was to find and nourish daily practice, so more than anything, undertaking the daily transmission at sundown has been a contemplative activity for me, to be aware of the fast fade of daylight here (losing 8 minutes a day); to sit still and notice the change in light each day, the enormous variations in ambience, mood, and weather. For instance, tonight is the final cast, and the entire sky is orange, brilliantly lit as the sunset behind the mountains ignites thin low clouds. It’s otherworldly, like the town is an outpost on another planet. The beacon sends back to busier climes, lone voice but not lonely.

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ANNA FRIZ: EMBODIED INTELLIGENCE


The Bitter Remains

THE DAY AFTER THE ORGY

THE DAY AFTER THE ORGY

During this time of grotesque economic inequality and distortion, we discover a few illuminating passages inside an unlikely source: Alfred North Whitehead’s masterful Adventures of Ideas. We say “unlikely” because one does not immediately associate Whitehead with critiques of political economy, yet he writes: anw1

THIS IS NOT A PHILOSOPHER KING

THIS IS NOT A PHILOSOPHER KING

Though certain businessmen may delude themselves with the ultimate flattery of performing God’s work, our age reeks of low behavior, and the orgy of exploitation appears to have no end. Surely, the times cry out for more than a philosophic outlook. Yet Whitehead expands on his thought:

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GOD'S TRUE WORK

GOD’S TRUE WORK

The gutting of such a coordinating philosophy has been a recurrent theme within the navigations of DP; the nerves and organs have been removed, the skin peeled and the blood drained, leaving only a few bones to bleach in the sun. Culturally, it becomes increasingly difficult to discern any difference between reality and the satire of reality, as reality satirizes itself. Whitehead knows where this sad degeneration ends:

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THE SATIRIST SATIRIZES THE SATIRIST SATIRIZING THE SATIRE

THE SATIRIST SATIRIZES THE SATIRIST SATIRIZING THE SATIRE